สดุดี 55:10 วิจารณ์

It is the conjecture of many expositors that David penned this psalm upon occasion of Absalom's rebellion, and that the particular enemy he here speaks of, that dealt treacherously with him, was Ahithophel; and some will therefore make David's troubles here typical of Christ's sufferings, and Ahithophel's treachery a figure of Judas's, because they both hanged themselves. But there is nothing in it particularly applied to Christ in the New Testament. David was in great distress when he penned this psalm. I. He prays that God would manifest his favour to him, and pleads his own sorrow and fear (Psa 55:1-8). II. He prays that God would manifest his displeasure against his enemies, and pleads their great wickedness and treachery (Psa 55:9-15 and again Psa 55:20, Psa 55:21). III. He assures himself that God would, in due time, appear for him against his enemies, comforts himself with the hopes of it, and encourages others to trust in God (Psa 55:16-19 and again Psa 55:22, Psa 55:23). In singing this psalm we may, if there be occasion, apply it to our own troubles; if not, we may sympathize with those to whose case it comes nearer, foreseeing that there will be, at last, indignation and wrath to the persecutors, salvation and joy to the persecuted. To the chief musician on Neginoth, Maschil. A psalm of David.

INTRODUCTION TO PSALM 55 To the chief Musician on Neginoth, Maschil A Psalm of David. The occasion of this psalm was either the persecution of Saul, or the conspiracy of Absalom. Some think it was written when David understood that the inhabitants of Keilah would deliver him into the hands of Saul, Sa1 23:12; and others when the Ziphites attempted a second time to do the same, Sa1 26:1; but since a single person is spoken of that magnified himself against him, Psa 55:12; and Ahithophel seems to be designed; it may be thought rather to be written on account of Absalom's rebellion, and Ahithophel's counsel against him; who is considered by many Christian interpreters as a type of Judas, the betrayer of our Lord; and, indeed, there are many things in this psalm, if not the whole, which may be truly applied to Christ, as will be seen in the following exposition of it.

Wickedness is in the midst thereof,.... All manner of wickedness; abominable wickedness; wickedness as arrived to its highest pitch, and as having filled up its measure; see Eze 9:4; deceit and guile depart not from her streets; where truth was fallen, and equity could not enter, Isa 59:14; for these are contrary the one to the other, and are incompatible; where the one prevails, the other must give way. This whole account shows the aboundings of sin in Jerusalem at this time, and that it was openly and publicly committed, and contains so many reasons of the imprecations in Psa 55:9.

"Day and night." Here he shows in particular. In every city there are three things: namely, walls that surround it, the central habitation, and the public squares. And the Philosopher distinguishes three classes of men. By walls are understood the rulers and magnates of the city, who protect the people as walls protect the city. Prov. 25: "Like a city open and without surrounding walls," etc. Is. 62: "Upon your walls, O Jerusalem, I have posted watchmen," that is, rulers and governors. Is. 1: "Your princes are faithless." And "by day," namely by executing malice, "by night," by plotting. Or "by day" in prosperity, "by night" in adversity. Hence he says, "Iniquity will surround them upon its walls," that is, the injustice of the rulers will surround the city of the world, as walls surround a city. The center of this city is the people, in which there is "toil in its midst and injustice" -- as regards the evil they do -- and thus eagerness for evil, when he says, "toil imposed." Jer. 9: "They labored to act unjustly." Wis. 5: "We wearied ourselves in the way of iniquity." And the very species of evil: "and injustice." And this is understood passively, of the injustice they suffer from the prelates, and "toil imposed." The public squares are the public places, and there are those who carry out public offices, such as merchants, among whom there is manifest injustice, such as through usury. Ps. (14): "He who did not give his money for usury." And therefore he says, "Usury did not depart from its squares." Likewise hidden things; hence he says, "and deceit."

In great terror on account of enemies, and grieved by the treachery of a friend, the Psalmist offers an earnest prayer for relief. He mingles confident assurances of divine favor to himself with invocations and predictions of God's avenging judgments on the wicked. The tone suits David's experience, both in the times of Saul and Absalom, though perhaps neither was exclusively before his mind. (Psa. 55:1-23) hide not thyself, &c.--(compare Psa 13:1; Psa 27:9), withhold not help.

which is described in detail (compare Psa 7:14-16).